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Andreas Bengtson
Aarhus University
  1.  90
    What relational egalitarians should (not) believe.Andreas Bengtson & Lauritz Munch - forthcoming - Journal of Ethics and Social Philosophy.
    Relational egalitarianism is a theory of justice according to which justice requires that people relate as equals. According to some relational egalitarians, X and Y relate as equals if, and only if, they (1) regard each other as equals; and (2) treat each other as equals. In this paper, we argue that relational egalitarians must give up (1).
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  2.  98
    Relational Justice: Egalitarian and Sufficientarian.Andreas Bengtson & Lasse Nielsen - forthcoming - Journal of Applied Philosophy.
    Relational egalitarianism is a theory of justice according to which people must relate as equals. In this paper, we develop relational sufficientarianism—a view of justice according to which people must relate as sufficients. We distinguish between three versions of this ideal, one which is incompatible with relational egalitarianism and two which are not. Building on this, we argue that relational theorists have good reason to support a pluralist view which is both egalitarian and sufficientarian.
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  3.  43
    Am I Socially Related to Myself?Andreas Bengtson - forthcoming - Erkenntnis.
    According to relational egalitarianism, justice requires equal relations. The theory applies to those who stand in the relevant social relations. In this paper, I distinguish four different accounts of what it means to be socially related and argue that in all of them, self-relations—how a person relates to themselves—fall within the scope of relational egalitarianism. I also point to how this constrains what a person is allowed to do to themselves.
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  4.  49
    Affirmative Action, Paternalism, and Respect.Andreas Bengtson & Viki Møller Lyngby Pedersen - forthcoming - British Journal of Political Science.
    This article investigates the hitherto under-examined relations between affirmative action, paternalism and respect. We provide three main arguments. First, we argue that affirmative action initiatives are typically paternalistic and thus disrespectful towards those intended beneficiaries who oppose the initiatives in question. Second, we argue that not introducing affirmative action can also be disrespectful towards these potential beneficiaries because such inaction involves a failure to adequately recognize their moral worth. Third, we argue that the paternalistic disrespect involved in affirmative action is (...)
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